Reference: Atonement
American
The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES. The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified the blood of Jesus Christ which "cleanseth us from all sin."
Easton
This word does not occur in the Authorized Version of the New Testament except in Ro 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence.
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex 32:30; Le 4:26; 5:16; Nu 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.
By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (Joh 3:16; Ro 3:24-25; Eph 1:7; 1Jo 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex 34:7; Jos 24:19; Ps 5:4; 7:11; Na 1:2,6; Ro 3:5). This is God's plan, clearly revealed; and that is enough for us to know.
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For so greatly did God love the world that He gave His only Son, that every one who trusts in Him may not perish but may have the Life of Ages.
But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment?
gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus. He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation.
It is in Him, and through the shedding of His blood, that we have our deliverance--the forgiveness of our offences--so abundant was God's grace,
Fausets
(See RECONCILIATION.) Literally, the being at one, after having been at variance. Tyndale explains "One Mediator" (1Ti 2:5): "at one maker between God and man." To made atonement is to give or do that whereby alienation ceases and reconciliation ensues. "Reconciliation" is the equivalent term given for the same Hebrew word, kopher, in Da 9:24; Le 8:15; Eze 45:15. In the New Testament KJV once only "atonement" is used (Ro 5:11): "by whom (Christ) we have received the atonement" (katallage), where the reconciliation or atonement must be on God's part toward us, for it could not well be said, "We have received the reconciliation on our part toward Him."
Elsewhere the same Greek is translated "reconciliation" (2Co 5:18-19). A kindred term expressing a different aspect of the same truth is "propitiation" (hilasmos) (1Jo 2:2), the verb of which is in Heb 2:17 translated "to make reconciliation." Also "ransom," or payment for redeeming a captive (Job 33:24), kopher, "an atonement," Mt 20:28. Heb 9:12; Christ, "having obtained eternal redemption for us" (lutrosis, the deliverance bought for us by His bloodshedding, the price: 1Pe 1:18).
The verb kipper 'al, "to cover upon," expresses the removing utterly out of sight the guilt of person or thing by a ransom, satisfaction, or substituted victim. The use of the word and the noun kopher, throughout the Old Testament, proves that, as applied to the atonement or reconciliation between God and man, it implies not merely what is man's part in finding acceptance with God, but, in the first instance, what God's justice required on His part, and what His love provided, to justify His entering into reconciliation with man. In Le 1:4; 4:26; 5:1,16/type/wnt'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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But I tell you that whoever looks at a woman and cherishes lustful thoughts has already in his heart become guilty with regard to her.
But I tell you that whoever looks at a woman and cherishes lustful thoughts has already in his heart become guilty with regard to her.
just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."
just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."
just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."
just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."
For the Son of Man also did not come to be waited upon, but to wait on others, and to give His life as the redemption-price for a multitude of people."
For the Son of Man also did not come to be waited upon, but to wait on others, and to give His life as the redemption-price for a multitude of people."
The next day John saw Jesus coming towards him and exclaimed, "Look, that is the Lamb of God who is to take away the sin of the world!
The next day John saw Jesus coming towards him and exclaimed, "Look, that is the Lamb of God who is to take away the sin of the world!
just as the Father knows me and I know the Father; and I am laying down my life for the sheep.
just as the Father knows me and I know the Father; and I am laying down my life for the sheep.
"Take heed to yourselves and to all the flock among which the Holy Spirit has placed you to take the oversight for Him and act as shepherds to the Church of God, which He has bought with His own blood.
"Take heed to yourselves and to all the flock among which the Holy Spirit has placed you to take the oversight for Him and act as shepherds to the Church of God, which He has bought with His own blood.
for all alike have sinned, and all consciously come short of the glory of God,
for all alike have sinned, and all consciously come short of the glory of God,
with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.
with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.
so that the promise should be made sure to all Abraham's true descendants; not merely to those who are righteous through the Law, but to those who are righteous through a faith like that of Abraham. Thus in the sight of God in whom he believed, who gives life to the dead and makes reference to things that do not exist, as though they did, Abraham is the forefather of all of us. As it is written, "I have appointed you to be the forefather of many nations."
so that the promise should be made sure to all Abraham's true descendants; not merely to those who are righteous through the Law, but to those who are righteous through a faith like that of Abraham. Thus in the sight of God in whom he believed, who gives life to the dead and makes reference to things that do not exist, as though they did, Abraham is the forefather of all of us. As it is written, "I have appointed you to be the forefather of many nations."
who was surrendered to death because of the offences we had committed, and was raised to life because of the acquittal secured for us.
who was surrendered to death because of the offences we had committed, and was raised to life because of the acquittal secured for us.
And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation.
And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation.
For the wages paid by Sin are death; but God's free gift is the Life of the Ages bestowed upon us in Christ Jesus our Lord.
For the wages paid by Sin are death; but God's free gift is the Life of the Ages bestowed upon us in Christ Jesus our Lord.
There is therefore now no condemnation to those who are in Christ Jesus;
There is therefore now no condemnation to those who are in Christ Jesus; for the Spirit's Law-- telling of Life in Christ Jesus--has set me free from the Law that deals only with sin and death.
for the Spirit's Law-- telling of Life in Christ Jesus--has set me free from the Law that deals only with sin and death. For what was impossible to the Law--powerless as it was because it acted through frail humanity--God effected. Sending His own Son in a body like that of sinful human nature and as a sacrifice for sin, He pronounced sentence upon sin in human nature;
For what was impossible to the Law--powerless as it was because it acted through frail humanity--God effected. Sending His own Son in a body like that of sinful human nature and as a sacrifice for sin, He pronounced sentence upon sin in human nature;
He who did not withhold even His own Son, but gave Him up for all of us, will He not also with Him freely give us all things?
He who did not withhold even His own Son, but gave Him up for all of us, will He not also with Him freely give us all things?
Get rid of the old yeast so that you may be dough of a new kind; for in fact you *are* free from corruption. For our Passover Lamb has already been offered in sacrifice--even Christ.
Get rid of the old yeast so that you may be dough of a new kind; for in fact you *are* free from corruption. For our Passover Lamb has already been offered in sacrifice--even Christ.
And all this is from God, who has reconciled us to Himself through Christ, and has appointed us to serve in the ministry of reconciliation.
And all this is from God, who has reconciled us to Himself through Christ, and has appointed us to serve in the ministry of reconciliation. We are to tell how God was in Christ reconciling the world to Himself, not charging men's transgressions to their account, and that He has entrusted to us the Message of this reconciliation.
We are to tell how God was in Christ reconciling the world to Himself, not charging men's transgressions to their account, and that He has entrusted to us the Message of this reconciliation.
Married men, love your wives, as Christ also loved the Church and gave Himself up to death for her;
Married men, love your wives, as Christ also loved the Church and gave Himself up to death for her;
For there is but one God and but one Mediator between God and men--Christ Jesus, Himself man;
For there is but one God and but one Mediator between God and men--Christ Jesus, Himself man; who gave Himself as the redemption price for all--a fact testified to at its own appointed time,
who gave Himself as the redemption price for all--a fact testified to at its own appointed time,
But Jesus--who was made a little inferior to the angels in order that through God's grace He might taste death for every human being--we already see wearing a crown of glory and honour because of His having suffered death.
But Jesus--who was made a little inferior to the angels in order that through God's grace He might taste death for every human being--we already see wearing a crown of glory and honour because of His having suffered death. For it was fitting that He for whom, and through whom, all things exist, after He had brought many sons to glory, should perfect by suffering the Prince Leader who had saved them.
For it was fitting that He for whom, and through whom, all things exist, after He had brought many sons to glory, should perfect by suffering the Prince Leader who had saved them. For both He who sanctifies and those whom He is sanctifying have all one Father; and for this reason He is not ashamed to speak of them as His brothers;
For both He who sanctifies and those whom He is sanctifying have all one Father; and for this reason He is not ashamed to speak of them as His brothers; as when He says: "I will proclaim Thy name to My brothers: in the midst of the congregation I will hymn Thy praises;"
as when He says: "I will proclaim Thy name to My brothers: in the midst of the congregation I will hymn Thy praises;" and again, "As for Me, I will be one whose trust reposes in God;" and again, "Here am I, and here are the children God has given Me."
and again, "As for Me, I will be one whose trust reposes in God;" and again, "Here am I, and here are the children God has given Me." Since then the children referred to are all alike sharers in perishable human nature, He Himself also, in the same way, took on Him a share of it, in order that through death He might render powerless him who had authority over death, that is, the Devil,
Since then the children referred to are all alike sharers in perishable human nature, He Himself also, in the same way, took on Him a share of it, in order that through death He might render powerless him who had authority over death, that is, the Devil, and might set at liberty all those who through fear of death had been subject to lifelong slavery.
and might set at liberty all those who through fear of death had been subject to lifelong slavery.
And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people.
And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people.
And this is a figure--for the time now present--answering to which both gifts and sacrifices are offered, unable though they are to give complete freedom from sin to him who ministers.
And this is a figure--for the time now present--answering to which both gifts and sacrifices are offered, unable though they are to give complete freedom from sin to him who ministers.
and once for all entered the Holy place, taking with Him not the blood of goats and calves, but His own blood, and thus procuring eternal redemption for us.
and once for all entered the Holy place, taking with Him not the blood of goats and calves, but His own blood, and thus procuring eternal redemption for us. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about ceremonial purity,
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about ceremonial purity, how much more certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your consciences from lifeless works for you to serve the ever-living God?
how much more certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your consciences from lifeless works for you to serve the ever-living God?
For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never, by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near.
For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never, by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near. For then would not the sacrifices have ceased to be offered, because the consciences of the worshippers--who in that case would now have been cleansed once for all--would no longer be burdened with sins?
For then would not the sacrifices have ceased to be offered, because the consciences of the worshippers--who in that case would now have been cleansed once for all--would no longer be burdened with sins?
let us draw near with sincerity and unfaltering faith, having had our hearts sprinkled, once for all, from consciences oppressed with sin, and our bodies bathed in pure water.
let us draw near with sincerity and unfaltering faith, having had our hearts sprinkled, once for all, from consciences oppressed with sin, and our bodies bathed in pure water.
knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of life which had been handed down to you from your forefathers,
knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of life which had been handed down to you from your forefathers,
and He is an atoning sacrifice for our sins, and not for ours only, but also for the sins of the whole world.
and He is an atoning sacrifice for our sins, and not for ours only, but also for the sins of the whole world.
and from Jesus Christ, the truthful witness, the first of the dead to be born to Life, and the Ruler of the kings of the earth. To Him who loves us and has freed us from our sins with His own blood,
and from Jesus Christ, the truthful witness, the first of the dead to be born to Life, and the Ruler of the kings of the earth. To Him who loves us and has freed us from our sins with His own blood,
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
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She will give birth to a Son, and you are to call His name JESUS for He it is who will save His People from their sins."
"Can the bridegroom's party mourn," He replied, "as long as the bridegroom is with them? But other days will come (when the Bridegroom has been taken from them)
From this time Jesus began to explain to His disciples that He must go to Jerusalem, and suffer much cruelty from the Elders and the High Priests and the Scribes, and be put to death, and on the third day be raised to life again.
As they were travelling about in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men; they will put Him to death, but on the third day He will be raised to life again." And they were exceedingly distressed.
"We are going up to Jerusalem, and there the Son of Man will be betrayed to the High Priests and Scribes. They will condemn Him to death, and hand Him over to the Gentiles to be made sport of and scourged and crucified; and on the third day He will be raised to life."
just as the Son of Man came not to be served but to serve, and to give His life as the redemption-price for many."
During the meal Jesus took a Passover biscuit, blessed it and broke it. He then gave it to the disciples, saying, "Take this and eat it: it is my body."
Jesus however came near and said to them, "All power in Heaven and over the earth has been given to me. Go therefore and make disciples of all the nations; baptize them into the name of the Father, and of the Son, and of the Holy Spirit; read more. and teach them to obey every command which I have given you. And remember, I am with you always, day by day, until the Close of the Age."
"Elijah," He replied, "does indeed come first and reforms everything; but how is it that it is written of the Son of Man that He will endure much suffering and be held in contempt?
They were still on the road going up to Jerusalem, and Jesus was walking ahead of them; they were full of wonder, and some, though they followed, did so with fear. Then, once more calling to Him the Twelve, He began to tell them what was about to happen to Him.
Then He took with Him Peter and James and John, and began to be full of terror and distress,
But at three o'clock Jesus cried out with a loud voice, "Elohi, Elohi, lama sabachthani?" which means, "My God, My God, why hast Thou forsaken me?"
You will conceive in your womb and bear a son; and you are to call His name JESUS. He will be great and He will be called 'Son of the Most High.' And the Lord God will give Him the throne of His forefather David; read more. and He will be King over the House of Jacob for the Ages, and of His Kingdom there will be no end."
For a Saviour who is the Anointed Lord is born to you to-day, in the town of David.
So the Devil, having fully tried every kind of temptation on Him, left Him for a time.
They came in glory, and kept speaking about His death, which He was so soon to undergo in Jerusalem.
Now when the time drew near for Him to be received up again into Heaven, He proceeded with fixed purpose towards Jerusalem, and sent messengers before Him.
But I have a baptism to undergo; and how am I pent up till it is accomplished!
For I tell you that those words of Scripture must yet find their fulfilment in me: 'And He was reckoned among the lawless'; for indeed that saying about me has its accomplishment."
For I tell you that those words of Scripture must yet find their fulfilment in me: 'And He was reckoned among the lawless'; for indeed that saying about me has its accomplishment."
and He said, "Thus it is written that the Christ would suffer and on the third day rise again from among the dead;
and He said, "Thus it is written that the Christ would suffer and on the third day rise again from among the dead; and that proclamation would be made, in His name, of repentance and forgiveness of sins to all the nations, beginning in Jerusalem.
All things came into being through Him, and apart from Him nothing that exists came into being. In Him was Life, and that Life was the Light of men.
In Him was Life, and that Life was the Light of men.
He was not the Light, but he existed that he might give testimony concerning the Light. The true Light was that which illumines every man by its coming into the world. read more. He was in the world, and the world came into existence through Him, and the world did not recognize Him. He came to the things that were His own, and His own people gave Him no welcome. But all who have received Him, to them--that is, to those who trust in His name--He has given the privilege of becoming children of God; who were begotten as such not by human descent, nor through an impulse of their own nature, nor through the will of a human father, but from God. And the Word came in the flesh, and lived for a time in our midst, so that we saw His glory--the glory as of the Father's only Son, sent from His presence. He was full of grace and truth.
The next day John saw Jesus coming towards him and exclaimed, "Look, that is the Lamb of God who is to take away the sin of the world!
when he saw Jesus passing by, and said, "Look! that is the Lamb of God!"
And just as Moses lifted high the serpent in the Desert, so must the Son of Man be lifted up,
"In most solemn truth I tell you," replied Jesus, "that Moses did not give you the bread out of Heaven, but my Father is giving you the bread--the true bread--out of Heaven.
"Even if I am giving testimony about myself," replied Jesus, "my testimony is true; for I know where I came from and where I am going, but you know neither of these two things.
"I am the Good Shepherd. A good shepherd lays down his very life for the sheep.
just as the Father knows me and I know the Father; and I am laying down my life for the sheep.
For this reason my Father loves me, because I am laying down my life in order to receive it back again. No one is taking it away from me, but I myself am laying it down. I am authorized to lay it down, and I am authorized to receive it back again. This is the command I received from my Father."
Now is my soul full of trouble; and what shall I say? Father, save me from this hour. But for this purpose I have come to this hour.
A second time, therefore, He said to them, "Peace be to you! As the Father sent me, I also now send you." Having said this He breathed upon them and said, "Receive the Holy Spirit. read more. If you remit the sins of any persons, they remain remitted to them. If you bind fast the sins of any, they remain bound."
This Jesus, God has raised to life-- a fact to which all of us testify. "Being therefore lifted high by the mighty hand of God, He has received from the Father the promised Holy Spirit and has poured out this which you see and hear.
who, as regards His human descent, belonged to the posterity of David, but as regards the holiness of His Spirit was decisively proved by His Resurrection to be the Son of God--I mean concerning Jesus Christ our Lord,
For in the Good News a righteousness which comes from God is being revealed, depending on faith and tending to produce faith; as the Scripture has it, "The righteous man shall live by faith."
What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin.
But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.
But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God. For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin. read more. But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it--
But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it-- a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made;
a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made; for all alike have sinned, and all consciously come short of the glory of God,
for all alike have sinned, and all consciously come short of the glory of God, gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus.
gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus. He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--
He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed-- with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus. read more. Where then is there room for your boasting? It is for ever shut out. On what principle? On the ground of merit? No, but on the ground of faith. For we maintain that it is as the result of faith that a man is held to be righteous, apart from actions done in obedience to Law. Is God simply the God of the Jews, and not of the Gentiles also? He is certainly the God of the Gentiles also, unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith. Do we then by means of this faith abolish the Law? No, indeed; we give the Law a firmer footing.
But God gives proof of His love to us in Christ's dying for us while we were still sinners.
But God gives proof of His love to us in Christ's dying for us while we were still sinners. If therefore we have now been pronounced free from guilt through His blood, much more shall we be delivered from God's anger through Him.
If therefore we have now been pronounced free from guilt through His blood, much more shall we be delivered from God's anger through Him. For if while we were hostile to God we were reconciled to Him through the death of His Son, it is still more certain that now that we are reconciled, we shall obtain salvation through Christ's life.
For if while we were hostile to God we were reconciled to Him through the death of His Son, it is still more certain that now that we are reconciled, we shall obtain salvation through Christ's life.
For if while we were hostile to God we were reconciled to Him through the death of His Son, it is still more certain that now that we are reconciled, we shall obtain salvation through Christ's life. And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation.
And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation.
And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation. What follows? This comparison. Through one man sin entered into the world, and through sin death, and so death passed to all mankind in turn, in that all sinned.
For as through the disobedience of the one individual the mass of mankind were constituted sinners, so also through the obedience of the One the mass of mankind will be constituted righteous.
To what conclusion, then, shall we come? Are we to persist in sinning in order that the grace extended to us may be the greater?
This we know--that our old self was nailed to the cross with Him, in order that our sinful nature might be deprived of its power, so that we should no longer be the slaves of sin;
Let not Sin therefore reign as king in your mortal bodies, causing you to be in subjection to their cravings; and no longer lend your faculties as unrighteous weapons for Sin to use. On the contrary surrender your very selves to God as living men who have risen from the dead, and surrender your several faculties to God, to be used as weapons to maintain the right. read more. For Sin shall not be lord over you, since you are subjects not of Law, but of grace.
There is therefore now no condemnation to those who are in Christ Jesus; for the Spirit's Law-- telling of Life in Christ Jesus--has set me free from the Law that deals only with sin and death. read more. For what was impossible to the Law--powerless as it was because it acted through frail humanity--God effected. Sending His own Son in a body like that of sinful human nature and as a sacrifice for sin, He pronounced sentence upon sin in human nature;
And more than that, we ourselves, though we possess the Spirit as a foretaste and pledge of the glorious future, yet we ourselves inwardly sigh, as we wait and long for open recognition as sons through the deliverance of our bodies.
He who did not withhold even His own Son, but gave Him up for all of us, will He not also with Him freely give us all things?
He who did not withhold even His own Son, but gave Him up for all of us, will He not also with Him freely give us all things?
He who did not withhold even His own Son, but gave Him up for all of us, will He not also with Him freely give us all things? Who shall impeach those whom God has chosen? God declares them free from guilt. read more. Who is there to condemn them? Christ Jesus died, or rather has risen to life again. He is also at the right hand of God, and is interceding for us.
Who is there to condemn them? Christ Jesus died, or rather has risen to life again. He is also at the right hand of God, and is interceding for us.
And you are not your own, for you have been redeemed at infinite cost. Therefore glorify God in your bodies.
For it was from the Lord that I received the facts which, in turn, I handed on to you; how that the Lord Jesus, on the night He was to be betrayed, took some bread,
For I repeated to you the all-important fact which also I had been taught, that Christ died for our sins in accordance with the Scriptures; that He was buried; that He rose to life again on the third day in accordance with the Scriptures,
For seeing that death came through man, through man comes also the resurrection of the dead. For just as through Adam all die, so also through Christ all will be made alive again.
In the same way also it is written, "The first man Adam became a living animal"; the last Adam is a life-giving Spirit. Nevertheless, it is not what is spiritual that came first, but what is animal; what is spiritual came afterwards. read more. The first man is a man of earth, earthy; the second man is from Heaven.
He has made Him who knew nothing of sin to be sin for us, in order that in Him we may become the righteousness of God.
who gave Himself to suffer for our sins in order to rescue us from the present wicked age in accordance with the will of our God and Father.
who gave Himself to suffer for our sins in order to rescue us from the present wicked age in accordance with the will of our God and Father.
know that it is not through obedience to Law that a man can be declared free from guilt, but only through faith in Jesus Christ. We have therefore believed in Christ Jesus, for the purpose of being declared free from guilt, through faith in Christ and not through obedience to Law. For through obedience to Law no human being shall be declared free from guilt.
I have been crucified with Christ, and it is no longer I that live, but Christ that lives in me; and the life which I now live in the body I live through faith in the Son of God who loved me and gave Himself up to death on my behalf.
Christ has purchased our freedom from the curse of the Law by becoming accursed for us--because "Cursed is every one who is hanged upon a tree."
But, when the time was fully come, God sent forth His Son, born of a woman, born subject to Law,
But, when the time was fully come, God sent forth His Son, born of a woman, born subject to Law,
But, when the time was fully come, God sent forth His Son, born of a woman, born subject to Law, in order to purchase the freedom of all who were subject to Law, so that we might receive recognition as sons.
But as for me, God forbid that I should glory in anything except the Cross of our Lord Jesus Christ, upon which the world is crucified to me, and I am crucified to the world.
But as for me, God forbid that I should glory in anything except the Cross of our Lord Jesus Christ, upon which the world is crucified to me, and I am crucified to the world.
It is in Him, and through the shedding of His blood, that we have our deliverance--the forgiveness of our offences--so abundant was God's grace,
and what the transcendent greatness of His power in us believers as seen in the working of His infinite might
which were once habitual to you while you walked in the ways of this world and obeyed the Prince of the powers of the air, the spirits that are now at work in the hearts of the sons of disobedience--to you God has given Life. Among them all of us also formerly passed our lives, governed by the inclinations of our lower natures, indulging the cravings of those natures and of our own thoughts, and were in our original state deserving of anger like all others.
But now in Christ Jesus you who once were so far away have been brought near through the death of Christ. For He is our peace--He who has made Jews and Gentiles one, and in His own human nature has broken down the hostile dividing wall, read more. by setting aside the Law with its commandments, expressed, as they were, in definite decrees. His design was to unite the two sections of humanity in Himself so as to form one new man, thus effecting peace, and to reconcile Jews and Gentiles in one body to God, by means of His cross--slaying by it their mutual enmity. So He came and proclaimed good news of peace to you who were so far away, and peace to those who were near;
You are a building which has been reared on the foundation of the Apostles and Prophets, the cornerstone being Christ Jesus Himself,
Therefore be imitators of God, as His dear children. And live and act lovingly, as Christ also loved you and gave Himself up to death on our behalf as an offering and sacrifice to God, yielding a fragrant odor.
And live and act lovingly, as Christ also loved you and gave Himself up to death on our behalf as an offering and sacrifice to God, yielding a fragrant odor.
For ours is not a conflict with mere flesh and blood, but with the despotisms, the empires, the forces that control and govern this dark world--the spiritual hosts of evil arrayed against us in the heavenly warfare.
Nay, He stripped Himself of His glory, and took on Him the nature of a bondservant by becoming a man like other men. And being recognized as truly human, He humbled Himself and even stooped to die; yes, to die on a cross.
And being recognized as truly human, He humbled Himself and even stooped to die; yes, to die on a cross.
in whom we have our redemption--the forgiveness of our sins. Christ is the visible representation of the invisible God, the Firstborn and Lord of all creation. read more. For in Him was created the universe of things in heaven and on earth, things seen and things unseen, thrones, dominions, princedoms, powers--all were created, and exist through and for Him. And HE IS before all things and in and through Him the universe is a harmonious whole. Moreover He is the Head of His Body, the Church. He is the Beginning, the Firstborn from among the dead, in order that He Himself may in all things occupy the foremost place. For it was the Father's gracious will that the whole of the divine perfections should dwell in Him. And God purposed through Him to reconcile the universe to Himself, making peace through His blood, which was shed upon the Cross--to reconcile to Himself through Him, I say, things on earth and things in Heaven.
And God purposed through Him to reconcile the universe to Himself, making peace through His blood, which was shed upon the Cross--to reconcile to Himself through Him, I say, things on earth and things in Heaven.
And God purposed through Him to reconcile the universe to Himself, making peace through His blood, which was shed upon the Cross--to reconcile to Himself through Him, I say, things on earth and things in Heaven. And you, estranged as you once were and even hostile in your minds, amidst your evil deeds, read more. He has now, in His human body, reconciled to God by His death, to bring you, holy and faultless and irreproachable, into His presence;
And, beyond controversy, great is the mystery of our religion-- that Christ appeared in human form, and His claims justified by the Spirit, was seen by angels and proclaimed among Gentile nations, was believed on in the world, and received up again into glory.
industrious in their homes, kind, submissive to their husbands, so that the Christian teaching may not be exposed to reproach. In the same way exhort the younger men to be discreet,
and healthy language which no one can censure, so that our opponents may feel ashamed at having nothing evil to say against us.
who gave Himself for us to purchase our freedom from all iniquity, and purify for Himself a people who should be specially His own, zealous for doing good works.
who gave Himself for us to purchase our freedom from all iniquity, and purify for Himself a people who should be specially His own, zealous for doing good works.
has at the end of these days spoken to us through a Son, who is the pre-destined Lord of the universe, and through whom He made the Ages.
has at the end of these days spoken to us through a Son, who is the pre-destined Lord of the universe, and through whom He made the Ages. He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing man's purification from sin He took His seat at the right hand of the Majesty on high,
He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing man's purification from sin He took His seat at the right hand of the Majesty on high,
He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing man's purification from sin He took His seat at the right hand of the Majesty on high,
Since then the children referred to are all alike sharers in perishable human nature, He Himself also, in the same way, took on Him a share of it, in order that through death He might render powerless him who had authority over death, that is, the Devil,
Since then the children referred to are all alike sharers in perishable human nature, He Himself also, in the same way, took on Him a share of it, in order that through death He might render powerless him who had authority over death, that is, the Devil, and might set at liberty all those who through fear of death had been subject to lifelong slavery.
and might set at liberty all those who through fear of death had been subject to lifelong slavery. For assuredly it is not to angels that He is continually reaching a helping hand, but it is to the descendants of Abraham. read more. And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people.
And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people.
And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people.
And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people. For inasmuch as He has Himself felt the pain of temptation and trial, He is also able instantly to help those who are tempted and tried.
For if Joshua had given them the true rest, we should not afterwards hear God speaking of another still future day. It follows that there still remains a sabbath rest for the people of God.
Inasmuch, then, as we have in Jesus, the Son of God, a great High Priest who has passed into Heaven itself, let us hold firmly to our profession of faith. For we have not a High Priest who is unable to feel for us in our weaknesses, but one who was tempted in every respect just as we are tempted, and yet did not sin.
For we have not a High Priest who is unable to feel for us in our weaknesses, but one who was tempted in every respect just as we are tempted, and yet did not sin. Therefore let us come boldly to the throne of grace, that we may receive mercy and find grace to help us in our times of need.
Moreover we needed just such a High Priest as this--holy, guileless, undefiled, far removed from sinful men and exalted above the heavens;
But into the second, the High Priest goes only on one day of the year, and goes alone, taking with him blood, which he offers on his own behalf and on account of the sins which the people have ignorantly committed. And the lesson which the Holy Spirit teaches is this--that the way into the true Holy place is not yet open so long as the outer tent still remains in existence.
For their efficacy depends only on meats and drinks and various washings, ceremonies pertaining to the body and imposed until a time of reformation.
For their efficacy depends only on meats and drinks and various washings, ceremonies pertaining to the body and imposed until a time of reformation. But Christ appeared as a High Priest of the blessings that are soon to come by means of the greater and more perfect Tent of worship, a tent which has not been built with hands--that is to say does not belong to this material creation-- read more. and once for all entered the Holy place, taking with Him not the blood of goats and calves, but His own blood, and thus procuring eternal redemption for us. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about ceremonial purity, how much more certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your consciences from lifeless works for you to serve the ever-living God?
Indeed we may almost say that in obedience to the Law everything is sprinkled with blood, and that apart from the outpouring of blood there is no remission of sins.
For not into a Holy place built by men's hands--a mere copy of the reality--did Christ enter, but He entered Heaven itself, now to appear in the presence of God on our behalf. Nor did He enter for the purpose of many times offering Himself in sacrifice, just as the High Priest enters the Holy place, year after year, taking with him blood not his own. read more. In that case Christ would have needed to suffer many times, from the creation of the world onwards; but as a matter of fact He has appeared once for all, at the Close of the Ages, in order to do away with sin by the sacrifice of Himself. And since it is reserved for all mankind once to die, and afterwards to be judged; so the Christ also, having been once offered in sacrifice in order that He might bear the sins of many, will appear a second time, separated from sin, to those who are eagerly expecting Him, to make their salvation complete.
For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never, by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near.
For it is impossible for the blood of bulls and goats to take away sins.
After saying the words I have just quoted, "Sacrifices and offerings or whole burnt-offerings and sin-offerings Thou hast not desired or taken pleasure in" --all such being offered in obedience to the Law-- He then adds, "I have come to do Thy will." He does away with the first in order to establish the second.
He then adds, "I have come to do Thy will." He does away with the first in order to establish the second. It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all.
It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all.
It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all.
It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all. And while every priest stands ministering, day after day, and constantly offering the same sacrifices--though such can never rid us of our sins-- read more. this Priest, on the contrary, after offering for sins a single sacrifice of perpetual efficacy, took His seat at God's right hand, waiting from that time onward until His enemies be put as a footstool under His feet. For by a single offering He has for ever completed the blessing for those whom He is setting free from sin.
How much severer punishment, think you, will he be held to deserve who has trampled under foot the Son of God, has not regarded as holy that Covenant-blood with which he was set free from sin, and has insulted the Spirit from whom comes grace?
chosen in accordance with the foreknowledge of God the Father, through the sanctifying work of the Spirit, with a view to their obedience and to their being sprinkled with the blood of Jesus Christ. May more and more grace and peace be granted to you.
knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of life which had been handed down to you from your forefathers, but with the precious blood of Christ--as of an unblemished and spotless lamb.
And it is to this you were called; because Christ also suffered on your behalf, leaving you an example so that you should follow in His steps.
The burden of our sins He Himself carried in His own body to the Cross and bore it there, so that we, having died so far as our sins are concerned, may live righteous lives. By His wounds yours have been healed.
because Christ also once for all died for sins, the innocent One for the guilty many, in order to bring us to God. He was put to death in the flesh, but made alive in the spirit,
Dear children, I write thus to you in order that you may not sin. If any one sins, we have an Advocate with the Father--Jesus Christ the righteous;
and from Jesus Christ, the truthful witness, the first of the dead to be born to Life, and the Ruler of the kings of the earth. To Him who loves us and has freed us from our sins with His own blood,
and from Jesus Christ, the truthful witness, the first of the dead to be born to Life, and the Ruler of the kings of the earth. To Him who loves us and has freed us from our sins with His own blood,
It said, "Write forthwith in a roll an account of what you see, and send it to the seven Churches--to Ephesus, Smyrna, Pergamum, Thyateira, Sardis, Philadelphia and Laodicea."
"And to the minister of the Church at Laodicea write as follows: "'This is what the Amen says--the true and faithful witness, the Beginning and Lord of God's Creation.
And now they sing a new song. "It is fitting," they say, "that Thou shouldst be the One to take the book And break its seals; Because Thou hast been offered in sacrifice, And hast purchased for God with Thine own blood Some out of every tribe and language and people and nation,
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
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For if while we were hostile to God we were reconciled to Him through the death of His Son, it is still more certain that now that we are reconciled, we shall obtain salvation through Christ's life. And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now obtained that reconciliation.
And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people.
Watsons
ATONEMENT, the satisfaction offered to divine justice by the death of Christ for the sins of mankind, by virtue of which all true penitents who believe in Christ are personally reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement for sin made by the death of Christ, is represented in the Christian system as the means by which mankind may be delivered from the awful catastrophe of eternal death; from judicial inflictions of the displeasure of a Governor, whose authority has been contemned, and whose will has been resisted, which shall know no mitigation in their degree, nor bound to their duration.
This end it professes to accomplish by means which, with respect to the Supreme Governor himself, preserve his character from mistake, and maintain the authority of his government; and with respect to man, give him the strongest possible reason for hope, and render more favourable the condition of his earthly probation. These are considerations which so manifestly show, from its own internal constitution, the superlative importance and excellence of Christianity, that it would be exceedingly criminal to overlook them.
How sin may be forgiven without leading to such misconceptions of the divine character as would encourage disobedience, and thereby weaken the influence of the divine government, must be considered as a problem of very difficult solution. A government which admitted no forgiveness, would sink the guilty to despair; a government which never punishes offence, is a contradiction,
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But God gives proof of His love to us in Christ's dying for us while we were still sinners. If therefore we have now been pronounced free from guilt through His blood, much more shall we be delivered from God's anger through Him. read more. For if while we were hostile to God we were reconciled to Him through the death of His Son, it is still more certain that now that we are reconciled, we shall obtain salvation through Christ's life.
And God purposed through Him to reconcile the universe to Himself, making peace through His blood, which was shed upon the Cross--to reconcile to Himself through Him, I say, things on earth and things in Heaven.
He has now, in His human body, reconciled to God by His death, to bring you, holy and faultless and irreproachable, into His presence;
In that case Christ would have needed to suffer many times, from the creation of the world onwards; but as a matter of fact He has appeared once for all, at the Close of the Ages, in order to do away with sin by the sacrifice of Himself.
so the Christ also, having been once offered in sacrifice in order that He might bear the sins of many, will appear a second time, separated from sin, to those who are eagerly expecting Him, to make their salvation complete.
It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all.
this Priest, on the contrary, after offering for sins a single sacrifice of perpetual efficacy, took His seat at God's right hand,
knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of life which had been handed down to you from your forefathers, but with the precious blood of Christ--as of an unblemished and spotless lamb.